Even more significant would be Altmann’s reading suggestion to Jacobs. More than a history of the codification of Jewish Law, the work, Toldot Halakha (The Development of Jewish Law) by Prof. Chaim Tchernowitz, is a sustained exploration of the degree that Jewish law has been shaped by its historical context. Jacobs’s future studies on the historic development of halakha would in many respects build on the work of Tchernowitz, a debt that Jacobs would make explicit in the first few pages of his extended study of the subject. As will become evident, Jacobs’s central thesis—that halakha, far from a closed interpretive system, is subject to the context and temperaments of the legislators of every age—owes a profound debt to Tchernowitz, by way of Altmann.85 In fact, on the same day as the abovementioned presentation by Margolies, Jacobs went home to jot down his own reflections on the influence of historical context on halakha. Jacobs writes:
I thought a lot about the theory of the development of halakha and have found one or two proofs in Kiddushim and Shabbat. One in tosefot at the beginning of perek sheni about ketana bizman hazeh and one in Shabbat in bameh madlikin about ner hannukah bizman hazeh and also Rama [Rabbi Moses Isserles] about daluka b’shabbat.86
And in a time of danger: It appears to RI that this is from the time that the chabarei (Zoroastrian fire priests) came to Babylonia, as it said in the chapter [entitled] Kirah (Shabbat 45a), "What is [the ruling with regard] to moving a Channukah lamp from before the chabarei on Shabbat?" But perhaps you will say, "They would also take it from upon the table, like it said in Gittin (17a), 'Rabbah bar bar Chanah became ill. A chabar came and took the light in front of them." But it can be said (answered) that they are not so accustomed to search inside houses.
When a person lives in a second storey apartment, he should place [the Chanukah lamp] in a window close to the public domain. If [a person] places a Chanukah lamp more than twenty cubits [above the ground], his actions are of no consequence, because [the lamp] does not attract attention [at that height].
(א) נר של שבת קודם לנר של חנוכה ובו ס"א:
מי שאין ידו משגת לקנות נר חנוכה ונר שבת יקנה נר שבת מפני שלום ביתו [וע"ל סי' רס"ג סעיף ג'] ואם יש לו לשל שבת ואין לו לנר חנוכה וליין לקידוש היום יקנה לנר חנוכה משום פרסומי ניסא: הגה וה"ה נר חנוכה קודם ליין הבדלה וע"ל סי' רצ"ו סעיף ה':
(1) Someone who cannot afford both Chanukah candles and Shabbat candles should buy a Shabbat candle, for the sake of tranquility in his household (see above Siman 263:3); and if he has money for a Shabbat candle, but not enough for a Chanukah candle and kiddush wine, he should be a Chanukah candle, to publicize the miracle. Rem"a: And such is the ruling, that a Chanukah candle takes preference over wine for Havdala, and see above Siman 296:5).
(ה) אם אין ידו משגת לקנות שמן לנר חנוכה ויין להבדיל נר חנוכה קודם:
(5) 5. If one cannot buy both oil for the Chanukah lights and wine for havdalah, the Chanukah lights take precedence.
These days are called Chanukah. It is forbidden to eulogize and fast on them, as on the days of Purim. Lighting the candles on these days is a Rabbinic mitzvah, like the reading of the Megillah.
(ה) נר חנוכה מניחו על פתח הסמוך לר"ה מבחוץ אם הבית פתוח לר"ה מניחו על פתחו ואם יש חצר לפני הבית מניחו על פתח החצר ואם היה דר בעליה שאין לו פתח פתוח לר"ה מניחו בחלון הסמוך לר"ה ובשעת הסכנה שאינו רשאי לקיים המצוה מניחו על שלחנו ודיו וצריך נר אחר להשתמש לאורו ואם יש מדורה אין צריך נר אחר ואם הוא אדם חשוב שאין דרכו להשתמש לאור המדורה צריך נר אחר:
(5) One should place the Hanukkah light at the entrance which adjoins the public domain, on the outside. If the house opens to the public domain, he should place it at its entrance. If there is a courtyard in front of the house, he should place it at the entrance of the courtyard. If he lives in the upper floor, having no entrance leading to the public domain, he should place it at a window that adjoins the public domain. In a time of danger, when one is not allowed to perform mitzvot, it is enough that he place it on his table. He needs another light to use for its illumination. And if there is a bonfire, he needs no other light. But if he is a dignified person, whose way is not to use the illumination of a bonfire, he needs another light.
ואע"ג דבשעת הסכנה אמרינן בבמה מדליקין (לעיל שבת דף כא:) דמניחה על שולחנו ודיו הכא מיירי אם יארע שלא הניחה על שולחנו א"נ אומר ר"י דשעת הסכנה דלעיל לאו סכנת חברים קאמר אלא סכנת גזירה שגזרו שלא להדליק נר חנוכה:
This refers to a concern that they won't even put the candles on their table.
Alternatively, the R'I says, 'at the time of danger' as mentioned above is talking about the danger of those around, but the danger of a decree that they might decree there should be no lighting of Hanukah lights.